Category Archives: Eschatology

Problems for Premillennialism

Posted on by
Reply

“When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: ‘Death is swallowed up in victory.’ ‘O death, where is your victory? O death, where is your sting?’” (1 Corinthians 15:54-55).

Here we clearly see that the end of death at the second coming of Christ is the fulfillment of Isaiah 25:8. According to the prophet Isaiah, God “will swallow up death forever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth.” In light of this, I have two questions for my premillennial readers.

First, how can God “swallow up death forever” at the time of the return of Christ and the resurrection of our bodies if, according to premillennialism, physical death continues to prevail for 1,000 years after the parousia? Look again closely at the development of Paul’s argument in this paragraph. The final generation of Christians who are physically alive when Christ returns will “all be changed” (1 Cor. 15:51b). It will happen “in a moment, in the twinkling of an eye” (v. 52a). When will this occur? It will happen “at the last trumpet” (v. 52b). I don’t know of anyone who denies that this is Paul’s description of the Second Coming of Christ.

When this occurs, “the dead will be raised imperishable, and we shall be changed” (v. 52b). He’s clearly talking about the resurrection. This resurrection (which I believe is synonymous with the Rapture) means that “this perishable body” will put on “the imperishable,” and “this mortal body” will put on “immortality” (v. 53). Are you following me, or better yet, are you following Paul? When all this happens, or as Paul says, “when the perishable puts on the imperishable, and the mortal puts on immortality” (v. 54), which all agree happens at the time of the Second Coming of Christ, “THEN shall come to pass” the fulfillment of Isaiah 25:8 where it was prophesied that “death is swallowed up in victory.”

Let’s now put two and two together and see if it actually comes up four. The “end” (1 Cor. 15:24) is marked by the destruction of the “last enemy,” namely, “death” (1 Cor. 15:26). All millennial views agree on this. And when is “death” destroyed? When does “death” cease to prevail? When is “death” going to be “swallowed up in victory”? Paul’s answer couldn’t have been clearer or more explicit: Death is defeated, death dies, death is swallowed up in victory and is utterly and absolutely no more, as Isaiah 25:7-9 has prophesied, at the very moment that the last trumpet is sounded, at the very moment we are all changed, at the very moment when the perishable puts on the imperishable and the mortal puts on immortality! And when, might I ask, is that? It is at the time of the Second Coming of Christ (and not some 1,000 years later as death continues to exert its horrid influence on the human race). Continue reading →

The Abomination of Desolation

Posted on by
Reply

‘ spoken of through the prophet Daniel—let the reader understand—then let those who are in Judea flee to the mountains.”

The reasons for uncertainty are easy to list. What is an abomination? What abomination does Jesus have in mind? One that belongs to his generation, or one from the last days? What is the connection between the prophecies of Daniel and Jesus? Who is “the reader,” and what should he or she understand? In what sense should readers “flee to the mountains”? Should they obey literally or metaphorically?

As always, the first step is to read the text in literary, cultural, historical, and canonical contexts. Then we analyze the structure of the passage and do the necessary lexical and grammatical work. We begin with the key phrase, “abomination of desolation.”

The term “abomination” (Hebrew toevah and siqqus) appears more than 100 times in the Old Testament and just a few times in the New Testament. An abomination is normally a great sin, commonly worthy of death. Readers immersed in current debates about sexual ethics may first think an abomination is a sexual sin. Indeed, Scripture calls sexual sins like adultery, homosexuality, and bestiality abominations (e.g., Leviticus 18:22, 29-30). But more often throughout the Bible “abomination” refers to major covenant violations, especially idolatry (in Deuteronomy alone, see 7:25, 13:6-16, 17:2-5, 18:9-12, 27:15, 32:16). In the historical books, “abomination” always describes idolatry, often with child sacrifice (1 Kings 11:7, 2 Kings 23:13). Abomination also refers to idolatry in the prophets, including Daniel 9 and 11. (Daniel uses siqqus, a term that always appears in connection with idolatry.)

The interpretation of Daniel 9-11 is difficult and disputed, but it does have some fixed points, and the nature of the abomination that causes desolation is one of them. Daniel 9:26-27 refers to a prince who will destroy the city (Jerusalem) along with its temple and sacrifices, “and on the wings of abominations shall come one who makes desolate.” Two chapters later there is another reference to an “abomination” in connection to the temple: “forces from him shall appear and profane the temple and fortress, and shall take away the regular burnt offering. And they shall set up the abomination that makes desolate” (11:31).

Scholars generally agree that the first reference of these prophecies is the Seleucid king Antiochus Epiphanes IV, who ruled Palestine from 175-64 B.C. Antiochus treated Israel with such violence and contempt that they rebelled against him. When he came to suppress the rebellion, his forces entered the temple, stopped the regular sacrifices, set up an idol of or altar for Zeus, and apparently offered swine there as a sacrifice. This is an abomination because it is idolatry, and it brings desolation because it defiles the holy place at the heart of Israel. This act was the abomination “of” desolation, the abomination “causing” desolation. Continue reading →